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Book of Esther

book of esther, book of esther in the bible
The Book of Esther, also known in Hebrew as "the Scroll" Megillah, is a book in the third section Ketuvim, "Writings" of the Jewish Tanakh the Hebrew Bible and in the Christian Old Testament It relates the story of a Hebrew woman in Persia, born as Hadassah but known as Esther, who becomes queen of Persia and thwarts a genocide of her people The story forms the core of the Jewish festival of Purim, during which it is read aloud twice: once in the evening and again the following morning Esther is the only book in the Bible that does not explicitly mention God2

Contents

  • 1 Setting and structure
    • 11 Setting
    • 12 Structure
  • 2 Summary
  • 3 Authorship and date
  • 4 Historicity
  • 5 Historical reading
  • 6 Interpretation
  • 7 Additions to Esther
  • 8 Modern retelling
  • 9 References
    • 91 Citations
    • 92 Sources
  • 10 External links
    • 101 Text and translations
    • 102 Physical relics

Setting and structureedit

Settingedit

The biblical Book of Esther is set in the Persian capital of Susa Shushan in the third year of the reign of the Persian king Ahasuerus The name Ahasuerus is equivalent to Xerxes3 both deriving from the Persian Khshayārsha,4 and Ahasuerus is usually identified in modern sources as Xerxes I,5 who ruled between 486 and 465 BC,3 as it is to this monarch that the events described in Esther are thought to fit the most closely46

However, classical sources such as Josephus, the Jewish commentary Esther Rabbah and the Christian theologian Bar-Hebraeus,7 as well as the Greek Septuagint translation of Esther, instead identify Ahasuerus as either Artaxerxes I reigned 465 to 424 BCE or Artaxerxes II reigned 404 to 358 BCE7

Assuming that Ahasuerus is indeed Xerxes I, the events described in Esther began around the years 483–482 BCE, and concluded in March 473 BCE

Structureedit

The Book of Esther consists of an introduction or exposition in chapters 1 and 2; the main action complication and resolution in chapters 3 to 9:19; and a conclusion in 9:20–10:38

The plot is structured around banquets mishteh, a word that occurs twenty times in Esther and only 24 times in the rest of the Hebrew bible This is appropriate given that Esther describes the origin of a Jewish feast, the feast of Purim, but Purim itself is not the subject and no individual feast in the book is commemorated by Purim The book's theme, rather, is the reversal of destiny through a sudden and unexpected turn of events: the Jews seem destined to be destroyed, but instead are saved In literary criticism such a reversal is termed "peripety", and while on one level its use in Esther is simply a literary or aesthetic device, on another it is structural to the author's theme, suggesting that the power of God is at work behind human events9

Summaryedit

The opening chapter of a hand-written scroll of the Book of Esther, with reader's pointer

The story begins with Ahasuerus, ruler of the Persian Empire, holding a lavish banquet, initially for his court and dignitaries and afterwards for all inhabitants of the capital city, Shushan On the seventh day, Ahasuerus orders the queen, Vashti, to come and display her beauty before the guests by wearing only her crown She refuses Furious, Ahasuerus has her removed from her position and makes arrangements to choose a new queen from a selection of beautiful young women from throughout the empire

One of these is the Jewish orphan, Esther After the death of her parents, she was fostered by her cousin, Mordecai She finds favour in the King's eyes, and is crowned his new queen Shortly afterwards, Mordecai discovers a plot by two courtiers, Bigthan and Teresh, to assassinate Ahasuerus The conspirators are apprehended and hanged, and Mordecai's service to the King is duly recorded

Ahasuerus appoints Haman as his viceroy Mordecai, who sits at the palace gates, falls into Haman's disfavour, as he refuses to bow down to him Having discovered that Mordecai is Jewish, Haman plans to kill not just Mordecai, but all the Jews in the empire He duly obtains Ahasuerus' permission to execute this plan, against payment of ten thousand talents of silver, and casts lots to choose the date on which to do this—the thirteenth of the month of Adar

When Mordecai finds out about the plan, he implores Esther to try and intercede with the King; but she is afraid to break the law and present herself to the King unsummoned, as this was punishable by death She orders Mordecai to have all Jews fast for three days together with her, and on the third day she goes to Ahasuerus, who stretches out his sceptre to her to indicate that she is not to be punished She invites him to a feast in the company of Haman During the feast, she asks them to attend a further feast the next evening Meanwhile, Haman is again offended by Mordecai and, at his wife's suggestion, has a gallows built to hang him

That night, King Ahasuerus suffers insomnia, and when he orders the court records be read to him in order to help him sleep, he is reminded of the services rendered by Mordecai in the previous plot against his life Ahasuerus is informed that Mordecai never received any recognition for this

Just then, Haman appears, to request the King's permission to hang Mordecai, but before he can make this request, King Ahasuerus asks Haman what should be done for the man that the King wishes to honor Assuming that the man that the King is referring to is himself, Haman suggests that the man be dressed in the King's royal robes and led around on the King's royal horse, while a herald calls: "See how the King honours a man he wishes to reward!" To his surprise and horror, the King instructs Haman to do so to Mordecai

Immediately after, Ahasuerus and Haman attend Esther's second banquet, at which she reveals that she is Jewish and that Haman is planning to exterminate her people, including her Overcome by rage, Ahasuerus leaves the room; meanwhile Haman stays behind and begs Esther for his life, falling upon her in desperation The King returns in at this very moment and thinks Haman is assaulting the queen; this makes him angrier than before and he orders Haman hanged on the gallows that Haman had prepared for Mordecai

Instead of annulling the decree, the King reverses it, permitting the Jews to attack their enemies On 13 Adar, 500 men and Haman's ten sons are killed in Shushan Upon hearing of this Esther requests it be repeated the next day, whereupon 300 more men are killed In total, 75,000 Persians are slaughtered by the Jews, who take no plunder Esther sends a letter instituting an annual commemoration of the Jewish people's redemption, in a holiday called Purim lots Ahasuerus remains very powerful and continues his reign, with Mordecai assuming a prominent position in his court10

Authorship and dateedit

Scroll of Esther Megillah

The Megillat Esther Book of Esther became the last of the 24 books of the Tanakh to be canonized by the Sages of the Great Assembly According to the Talmud, it was a redaction by the Great Assembly of an original text by Mordecai11 It is usually dated to the 4th century BCE1213 Shemaryahu Talmon, however, suggests that "the traditional setting of the book in the days of Xerxes I cannot be wide off the mark"14

The Greek book of Esther, included in the Septuagint, is a retelling of the events of the Hebrew Book of Esther rather than a translation and records additional traditions which do not appear in original Hebrew version, in particular the identification of Ahasuerus with Artaxerxes and details of various letters It is dated around the late 2nd to early 1st century BCE1516 The Coptic and Ethiopic versions of Esther are translations of the Greek rather than the Hebrew Esther

A Latin version of Esther was produced by Jerome for the Vulgate It translates the Hebrew Esther but interpolates translations of the Greek Esther where the latter provides additional material

Several Aramaic targums of Esther were produced in the Middle Ages of which two survive – the Targum Rishon "First Targum" and Targum Sheni "Second Targum"1718 dated c 500–1000 CE19 These were not targums "translations" in the true sense but like the Greek Esther are retellings of events and include additional legends relating to Purim17 There is also a 16th-century recension of the Targum Rishon, sometimes counted as Targum Shelishi "Third Targum"18

Historicityedit

The book of Esther falls under the category of Ketuvim, one of three parts of the Jewish canon20 According to some sources, it is a historical novella, written to explain the origin of the Jewish holiday of Purim2021

As noted by biblical scholar Michael D Coogan, the book contains specific details regarding certain subject matter for example, Persian rule which are historically inaccurate For example, Coogan discusses an apparent inaccuracy regarding the age of Esther's cousin or, according to others, uncle Mordecai2021 In Esther 2:5–6, either Mordecai or his great-grandfather Kish is identified as having been exiled from Jerusalem to Babylon by King Nebuchadnezzar II in 597 BCE: "Mordecai son of Jair, the son of Shimei, the son of Kish, who had been carried into exile from Jerusalem by Nebuchadnezzar king of Babylon, among those taken captive with Jeconiah king of Judah" If this refers to Mordecai, he would have had to live over a century to have witnessed the events described in the Book of Esther20 However, the verse may be read as referring not to Mordecai's exile to Babylon, but to his great-grandfather Kish's exile222324

In her article "The Book of Esther and Ancient Storytelling", biblical scholar Adele Berlin discusses the reasoning behind scholarly concern about the historicity of Esther Much of this debate relates to the importance of distinguishing history and fiction within biblical texts, as Berlin argues, in order to gain a more accurate understanding of the history of the Israelite people25 Berlin quotes a series of scholars who suggest that the author of Esther did not mean for the book to be considered as a historical writing, but intentionally wrote it to be a historical novella26 The genre of novellas under which Esther falls was common during both the Persian and Hellenistic periods to which scholars have dated the book of Esther2025

There are certain elements of the book of Esther that are historically accurate The story told in the book of Esther takes place during the rule of Ahasuerus, who has been identified as the 5th-century Persian king Xerxes I reigned 486–465 BCE The author also displays an accurate knowledge of Persian customs and palaces23 However, according to Coogan, considerable historical inaccuracies remain throughout the text, supporting the view that the book of Esther is to be read as a historical novella which tells a story describing historical events but is not necessarily historical fact20 Edwin M Yamauchi has questioned the reliability of other historical sources, such as Herodotus, to which Esther has been compared Yamauchi wrote, "Herodotus was, however, the victim of unreliable informants and was not infallible"27 The reason for questioning the historical accuracy of such ancient writers as Herodotus is that he is one of the primary sources of knowledge for this time period, and it has been frequently assumed that his account may be more accurate than Esther's account

Historical readingedit

The Feast of Esther Feest van Esther, 1625 by Jan Lievens, held at the North Carolina Museum of Art

Those arguing in favour of an historical reading of Esther most commonly identify Ahasuerus with Artaxerxes II ruled 405–359 BCE, although in the past it was often assumed that he was Xerxes I ruled 486–465 BCE The Hebrew Ahasuerus ʔaḥašwērōš is most likely derived from Persian Xšayārša, the origin of the Greek Xerxes The Greek historian Herodotus wrote that Xerxes sought his harem after being defeated in the Greco-Persian Wars He makes no reference to individual members of the harem except for a domineering Queen consort named Amestris, whose father, Otanes, was one of Xerxes's generals In contrast, the Greek historian Ctesias refers to a similar father-in-law/general figure named Onaphas Amestris has often been identified with Vashti, but this identification is problematic, as Amestris remained a powerful figure well into the reign of her son, Artaxerxes I, whereas Vashti is portrayed as dismissed in the early part of Xerxes's reign Alternative attempts have been made to identify her with Esther, although Esther is an orphan whose father was a Jew named Abihail

As for the identity of Mordecai, the similar names Marduka and Marduku have been found as the name of officials in the Persian court in over thirty texts from the period of Xerxes I and his father Darius I, and may refer to up to four individuals, one of which might after all be Mordecai

The "Old Greek" Septuagint version of Esther translates the name Ahasuerus as Artaxerxes,28 a Greek name derived from the Persian Artaxšaϑra Josephus too relates that this was the name by which he was known to the Greeks, and the Midrashic text, Esther Rabba also makes the identification Bar-Hebraeus identified Ahasuerus explicitly as Artaxerxes II; however, the names are not necessarily equivalent: Hebrew has a form of the name Artaxerxes distinct from Ahasuerus, and a direct Greek rendering of Ahasuerus is used by both Josephus and the Septuagint for occurrences of the name outside the Book of Esther Instead, the Hebrew name Ahasuerus accords with an inscription of the time that notes that Artaxerxes II was named also Aršu, understood as a shortening of Aḫšiyaršu the Babylonian rendering of the Persian Xšayārša Xerxes, through which the Hebrew ʔaḥašwērōš Ahasuerus is derived29 Ctesias related that Artaxerxes II was also called Arsicas which is understood as a similar shortening with the Persian suffix -ke that is applied to shortened names Deinon related that Artaxerxes II was also called Oarses which is also understood to be derived from Xšayārša29

Another view attempts to identify him instead with Artaxerxes I ruled 465–424 BCE, whose Babylonian concubine, Kosmartydene, was the mother of his son Darius II ruled 424–405 BCE Jewish tradition relates that Esther was the mother of a King Darius and so some try to identify Ahasuerus with Artaxerxes I and Esther with Kosmartydene

Based on the view that the Ahasuerus of the Book of Tobit is identical with that of the Book of Esther, some have also identified him as Nebuchadnezzar's ally Cyaxares ruled 625–585 BCE In certain manuscripts of Tobit, the former is called Achiachar, which, like the Greek Cyaxares, is thought to be derived from Persian Huwaxšaϑra Depending on the interpretation of Esther 2:5–6, Mordecai or his great-grandfather Kish was carried away from Jerusalem with Jeconiah by Nebuchadnezzar, in 597 BCE The view that it was Mordecai would be consistent with the identification of Ahasuerus with Cyaxares Identifications with other Persian monarchs have also been suggested

Jacob Hoschander has argued that evidence of the historicity of Haman and his father Hamedatha is seen in Omanus and Anadatus mentioned by Strabo as being honoured with Anahita in the city of Zela Hoschander argues that these were not deities as Strabo supposed but garbled forms of "Haman" and "Hamedatha" who were being worshipped as martyrs The names are indeed unattested in Persian texts as gods, however the Talmud Sanhedrin 61b and Rashi both record a practice of deifying Haman and Josephus speaks of him being worshipped29 Attempts have been made to connect both "Omanus" and "Haman" with the Zoroastrian term Vohu Mana; however this denotes the principle of "Good Thoughts" and is not the name of a deity

Interpretationedit

Christine Hayes contrasts the Book of Esther with apocalyptic writings, the Book of Daniel in particular: both Esther and Daniel depict an existential threat to the Jewish people, but while Daniel commends the Jews to wait faithfully for God to resolve the crisis, in Esther the crisis is resolved entirely through human action and national solidarity God, in fact, is not mentioned, Esther is portrayed as assimilated to Persian culture, and Jewish identity in the book is an ethnic category rather than a religious one30

Additions to Estheredit

An additional six chapters appear interspersed in Esther in the Septuagint, the Greek translation of the Bible This was noted by Jerome in compiling the Latin Vulgate Additionally, the Greek text contains many small changes in the meaning of the main text Jerome recognized the former as additions not present in the Hebrew Text and placed them at the end of his Latin translation as chapters 10:4–16:24 This placement and numbering system is used in Catholic Bible translations based primarily on the Vulgate, such as the Douay–Rheims Bible and the Knox Bible In contrast, the 1979 revision of the Vulgate, the Nova Vulgata, incorporates the additions to Esther directly into the narrative itself, as do most modern Catholic English translations based on the original Hebrew and Greek eg, Revised Standard Version Catholic Edition, New American Bible, New Revised Standard Version Catholic Edition The numbering system for the additions differs with each translation The Nova Vulgata accounts for the additional verses by numbering them as extensions of the verses immediately following or preceding them eg, Esther 11:2–12 in the old Vulgate becomes Esther 1:1a–1k in the Nova Vulgata, while the NAB and its successor, the NABRE, assign letters of the alphabet as chapter headings for the additions eg, Esther 11:2–12:6 in the Vulgate becomes Esther A:1–17 The RSVCE and the NRSVCE place the additional material into the narrative, but retain the chapter and verse numbering of the old Vulgate

These additions include:31

  • an opening prologue that describes a dream had by Mordecai
  • the contents of the decree against the Jews
  • prayers for God's intervention offered by Mordecai and by Esther
  • an expansion of the scene in which Esther appears before the king, with a mention of God's intervention
  • a copy of the decree in favor of the Jews
  • a passage in which Mordecai interprets his dream from the prologue in terms of the events that followed
  • a colophon appended to the end, which reads: In the fourth year of the reign of Ptolemy and Cleopatra, Dositheus, who said he was a priest and Levite, and his son Ptolemy brought the present letter of Purim, saying that it was genuine and that Lysimachus, son of Ptolemy, of the community of Jerusalem, had translated it

By the time Esther was written, the foreign power visible on the horizon as a future threat to Judah was the Macedonians of Alexander the Great, who defeated the Persian empire about 150 years after the time of the story of Esther; the Septuagint version noticeably calls Haman a "Bougaion" βουγαῖον where the Hebrew text describes him as an Agagite

The canonicity of these Greek additions has been a subject of scholarly disagreement practically since their first appearance in the Septuagint— Martin Luther, being perhaps the most vocal Reformation-era critic of the work, considered even the original Hebrew version to be of very doubtful value32 Luther's complaints against the book carried past the point of scholarly critique and may reflect Luther's antisemitism, which is disputed, such as in the biography of Luther by Derek Wilson, which points out that Luther's anger at the Jews was not at their race but at their theology

The Council of Trent, the summation of the Roman Catholic Counter-Reformation, reconfirmed the entire book, both Hebrew text and Greek additions, as canonical The Book of Esther is used twice in commonly used sections of the Catholic Lectionary In both cases, the text used is not only taken from a Greek addition, the readings also are the prayer of Mordecai, and nothing of Esther's own words is ever used The Eastern Orthodox Church uses the Septuagint version of Esther, as it does for all of the Old Testament The additions are specifically listed in the Thirty-Nine Articles, Article VI, of the Church of England:33 "The rest of the Book of Esther"

Modern retellingedit

  • There are several paintings depicting Esther, including one by Millais
  • The Italian Renaissance poet Lucrezia Tornabuoni chose Esther as one of biblical figures on which she wrote poetry34
  • In 1689, Jean Baptiste Racine wrote Esther, a tragedy, at the request of Louis XIV's wife, Françoise d'Aubigné, marquise de Maintenon
  • In 1718, Handel wrote the oratorio Esther based on Racine's play
  • In 1958, a book entitled Behold Your Queen! was written by Gladys Malvern and illustrated by her sister, Corinne Malvern It was chosen as a selection of the Junior Literary Guild
  • The play entitled Esther 1960, written by Welsh dramatist Saunders Lewis, is a retelling of the story in Welsh
  • A movie about the story, Esther and the King
  • A 1978 miniseries entitled The Greatest Heroes of the Bible starred Victoria Principal as Esther, Robert Mandan as Xerxes, and Michael Ansara as Haman
  • Episode 25 of the 1981 anime series Superbook involves this story
  • The 1983 musical entitled Swan Esther was written by J Edward Oliver and Nick Munns and released as a concept album with Stephanie Lawrence and Denis Quilley Swan Esther has been performed by the Young Vic, a national tour produced by Bill Kenwright and some amateur groups
  • A 1986 Israeli film directed by Amos Gitai entitled Esther
  • In 1992, a 30-minute, fully animated video, twelfth in Hanna-Barbera's The Greatest Adventure series, titled Queen Esther features the voices of Helen Slater as Queen Esther, Dean Jones as King Ahasuerus, Werner Klemperer as Haman, and Ron Rifkin as Mordecai3536
  • A 1999 TV movie from the Bible Collection that follows the biblical account very closely, Esther, starred Louise Lombard in the title role and F Murray Abraham as Mordecai37
  • In 2000, VeggieTales released "Esther The Girl Who Became Queen"
  • Chosen: The Lost Diaries of Queen Esther by Ginger Garrett 2005, NavPressimportance
  • A 2006 movie about Esther and Ahasuerus, entitled One Night with the King, stars Tiffany Dupont and Luke Goss It was based on the novel Hadassah: One Night with the King by Tommy Tenney and Mark Andrew Olsen
  • Esther is one of the five heroines of the Order of the Eastern Star
  • On March 8, 2011, the Maccabeats released a music video called "Purim Song"38
  • The Book of Esther is a 2013 movie starring Jen Lilley as Queen Esther and Joel Smallbone as King Xerxes39
  • In 2012, a graphic adaptation of the Book of Esther was illustrated by J T Waldman and appeared in volume one of The Graphic Canon, edited by Russ Kick and published by Seven Stories Press

Referencesedit

Citationsedit

  1. ^ Rossel, Seymour 2007 The Torah: Portion by Portion Los Angeles: Torah Aura Productions p 212 ISBN 978-1-891662-94-2 Retrieved 13 October 2013 
  2. ^ David R Blumenthal "WHERE GOD IS NOT: THE BOOK OF ESTHER AND SONG OF SONGS" Retrieved April 19, 2016 
  3. ^ a b Baumgarten, Albert I; Sperling, S David; Sabar, Shalom 2007 Skolnik, Fred; Berenbaum, Michael, eds Encyclopaedia Judaica 18 2nd ed Farmington Hills, MI: Macmillan Reference USA p 216 
  4. ^ a b Larkin, Katrina J A 1996 Ruth and Esther Old Testament Guides Sheffield, UK: Sheffield Academic Press p 71 
  5. ^ Crawford, Sidnie White 1998 "Esther" In Newsom, Carol A; Ringe, Sharon H Women's Bible Commentary Louisville: Westminster John Knox p 202 
  6. ^ Moore, Carey A 1971 Esther Anchor Bible Garden City, NY: Doubleday p XXXV 
  7. ^ a b E A W Budge, The Chronography of Bar Hebraeus, Gorgias Press LLC, reprinted 2003
  8. ^ Clines 1984, p 9
  9. ^ Jobes 2011, p 40-41
  10. ^ Esther chapters 9–10
  11. ^ Babylonian Talmud: Tractate Baba Bathra 15a
  12. ^ NIV Study Bible, Introductions to the Books of the Bible, Esther, Zondervan, 2002
  13. ^ Berlin, Adele; Brettler, Marc Zvi; Fishbane, Michael, eds 2004 The Jewish Study Bible Oxford University Press p 1625 ISBN 978-0195297515 
  14. ^ Shemaryahu Talmon, "Wisdom in the Book of Esther", Vetus Testamentum 13 1963, p 453 at JSTOR, free subscription needed
  15. ^ Freedman, David Noel; Allen C Myers; Astrid B Beck Eerdmans Dictionary of the Bible Wm B Eerdmans Publishing, 2000 ISBN 978-0-8028-2400-4 p 428 booksgooglecouk
  16. ^ George Lyons, Additions to Esther, Wesley Center for Applied Theology, 2000
  17. ^ a b Prof Michael Sokoloff, The Targums to the Book of Esther, Bar-Ilan University 's Parashat Hashavua Study Center, Parashat Tezaveh/Zakhor 5764 March 6, 2004
  18. ^ a b S Kaufman, Cal Targum Texts, Text base and variants, The Comprehensive Aramaic Lexicon, Hebrew Union College – Jewish Institute of Religion
  19. ^ Alan J Hauser, Duane Frederick Watson, A History of Biblical Interpretation: The Ancient Period, Wm B Eerdmans Publishing, 2003
  20. ^ a b c d e f Coogan, Michael David Coogan, A Brief Introduction to the Old Testament: The Hebrew Bible in Its Context New York: Oxford University Press, 2009, 396
  21. ^ a b Sidnie White Crawford, "Esther", in The New Interpreters Study Bible New Revised Standard Version with the Apocrypha, ed Walter J Harrison and Donald Senior Nashville: Abingdon Press, 2003, 689–690
  22. ^ New King James Version, translation of Esther 2:6
  23. ^ a b Bromiley, Geoffrey W Editor, International Standard Bible Encyclopedia, Volume II, 1982, Wm B Eerdmans Publishing Co p 159 entry: Book of Esther
  24. ^ Wiersbe,Warren W, Bible Exposition Commentary: Old Testament History, David C Cook, 2004 p 712
  25. ^ a b Adele Berlin, "The Book of Esther and Ancient Storytelling", Journal of Biblical Literature 120 no 1 Spring 2001: 3–14
  26. ^ Adele Berlin, “The Book of Esther and Ancient Storytelling", Journal of Biblical Literature 120 no 1 Spring 2001: 6
  27. ^ "The archaeological background of Esther: archaeological backgrounds of the exilic and postexilic era, pt 2" Bibliotheca sacra 137, no 546 1980, 102
  28. ^ http://ccatsasupennedu/nets/edition/17-esther-netspdf Note on two Greek versions of the book of Esther
  29. ^ a b c Jacob Hoschander, The Book of Esther in the Light of History, Oxford University Press, 1923
  30. ^ Hayes, Christine 2006 "Introduction to the Old Testament Hebrew Bible — Lecture 24 — Alternative Visions: Esther, Ruth, and Jonah" Open Yale Courses Yale University 
  31. ^ see the NAB online for the passages
  32. ^ Frederic W Bush, "The Book of Esther: Opus non gratum in the Christian Canon", Bulletin for Biblical Research 8 1998, p 39
  33. ^ Article VI: Of the sufficiency of the Holy Scriptures for Salvation Archived November 10, 2007, at the Wayback Machine
  34. ^ Robin, Larsen and Levin Encyclopedia of women in the Renaissance: Italy, France, and England p 368 
  35. ^ Books of the Bible Christian Bookstore "I Have A Song – Shannon Wexelberg" 
  36. ^ "The Internet Antique Shop – The Web's largest antiques & collectibles mall serving collectors since 1995" 
  37. ^ Tania B 5 November 2000 "Esther" IMDb 
  38. ^ "The Maccabeats – Purim Song" YouTube Retrieved 2011-08-09 
  39. ^ "The Book of Esther 2013" IMDb 11 June 2013 

Sourcesedit

  • Clines, David JA 1984 The Esther Scroll A&C Black, 
  • Jobes, Karen H 2011 Esther Zondervan 
  • Beal, Timothy K Timothy Beal The Book of Hiding: Gender, Ethnicity, Annihilation, and Esther NY: Routledge, 1997 Postmodern theoretical apparatus, eg Jacques Derrida, Emmanuel Levinas
  • Extract from The JPS Bible Commentary: Esther by Adele Berlin: Liberal Jewish view
  • Fox, Michael V Character and Ideology in the Book of Esther, 2nd ed Wipf & Stock, 2010 — highly regarded literary analysis
  • Sasson, Jack M "Esther" in Alter and Kermode, pp 335–341, literary view
  • The Historicity of Megillat Esther: Gil Student's survey of scholarship supporting an historical reading of Esther
  • Esther, Book of: A Christian perspective of the book
  • Thespis: Ritual, Myth, and Drama in the Ancient Near East by Theodor Gaster 1950
  • White, Sidnie Ann "Esther: A Feminine Model for Jewish Diaspora" in Newsom
  • Esther Judaica Press translation with Rashi's commentary at Chabadorg
  • Cumming, Rev J Elder DD The Book of Esther: Its spiritual teaching London: The Religious Tract Society, 1913
  • Ecker, Ronald L The Book of Esther, Ecker's Biblical Web Pages, 2007
  • Fischer, James A Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther Collegeville Bible Commentary Collegeville, MN: Liturgical Press, 1986
  • Fox, Michael V Character and Ideology in the Book of Esther Grand Rapids, MI: Eerdmans, 2001
  • Hudson, J Francis Esther: For Such a Time as This From Character and Charisma series Kingsway, 2000
  • Levenson, Jon D Esther Old Testament Library Series Louisville, KY: Westminster John Knox, 1997
  • McConville, John C L Ezra, Nehemiah, and Esther Daily Study Bible Series Philadelphia: Westminster, 1985
  • Moore, Carey A Esther Anchor Bible, vol 7B Garden City, NY: Doubleday, 1971
  • Paton, Lewis B A Critical and Exegetical Commentary on the Book of Esther International Critical Commentary Edinburgh, Scotland: T&T Clark, 1908
  • Hazony, Yoram God and Politics in Esther Cambridge: Cambridge University Press, 2016
  •  "Esther, Book of" New International Encyclopedia 1905 
  •  "Esther, Apocryphal Book of" New International Encyclopedia 1905 

External linksedit

Text and translationsedit

  • Jewish translations
    • Esther Judaica Press translation with Rashi's commentary at Chabadorg
    • Purim insights to Megillat Esther
    • Mechon Mamre Full text, Aleppo Codex: text of Esther in Hebrew
  • Christian translations
    • Online Bible at GospelHallorg
    • The Book of Esther Full text, KJV, also available at Arabic
    • Esther in the NAB
    • Esther NRSV translation with photos of Susa
    • Esther: 2012 Critical Translation with Audio Drama at biblicalaudio
    • Introduction to the Book of Esther
  • Bible: Esther public domain audiobook at LibriVox

Physical relicsedit

  • A Megillah scroll of the Book of Esther, found in Vilna after World War II
Book of Esther History books
Preceded by
Ecclesiastes
Hebrew Bible Succeeded by
Daniel
Preceded by
Nehemiah
Protestant
Old Testament
Succeeded by
Job
Preceded by
Judith
Roman Catholic
Old Testament
Succeeded by
1 Maccabees
E Orthodox
Old Testament

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